5. It is to be observed that no person, noted with publique infamie, or being unable to edifie the church by wholesome doctrine, or being known of corrupt judge ment, be either promoted to the regiment of the church, or yet retained in ecclesiastical administration.

Explication.

6. By public infamy we understand, not the common sinnes and offences which any hath committed in time of blindness, by fragility; if of the same by a better and more sober conversation, he hath declared himselfe verily penitent; but such capitall crimes as the civill sword ought and may punish with death by the word of God. For besides that the Apostle requireth the life of ministers to be so irreprehensible, that they have a good testimonie from those that be without; we judge it a thing unseemly and dangerous, that he shall have publick authoritie to preach to others life everlasting, from whom the civill magistrate may take the life temporall for a crime publickly committed; and if any object that the Prince hath pardoned his offence, and that he hath publickly repented [the same], and so not onely his life is in assurance, but also that he may be received to the ministerie of the church; we answer, that repentance doth not take away the temporall punishment of the law, neither doth the pardon of the Prince remove his infamie before man.

That the life and conversation of the person presented or to be elected, may be the more clearely knowne, publick edicts should be directed to all parts of this realme, or at the least to those parts where the person hath been most conversant; as where he was nourished in letters, or where he continued since the yeares of infancie and childhood were passed. Straight commandement would be given, that if any capitall crimes were committed by him, that they should be notified, as if he had committed wilfull murder [or] adulterie; [or] if he were a common fornicator, a thiefe, a drunkard, a fighter, brawler, or contentious person. These edicts ought to be notified in the chiefe cities, with the like charge and commandement, with declaration that such as concealed his

sinnes knowne, did deceive and betray, so far as in them lay, the church which is the spouse of Christ Jesus, and did communicate with the sinnes of that wicked man.

III. Admission of Ministers.

8. The admission of ministers to their offices, must consist in [the] consent of the people and church whereto they shall be appointed, and approbation of the learned ministers appointed for their examination.

9. We judge it expedient that the admission of ministers be in open audience, [and] that some speciall minister make a sermon touching the duty and office of ministers, touching their manners, conversation, and life; as also touching the obedience which the church oweth to their ministers. Commandement should be given, as well to the minister as to the people, both being present, to wit, that he with all carefull diligence attend upon the flock of Christ Jesus, over the which he is appointed pastor; that he will walk in

presence of God so sincerely, that the graces of the Holy Spirit may be multiplied into him; and in the presence of men so soberly and uprightly, that his life may confirme in the eyes of men, that which by tongue and word he perswaded unto others. The people should be exhorted to reverence and honor their ministers chosen, as the servants and ambassadors of the Lord Jesus, obeying the commandements which they pronounce from God's word, even as they would obey God himselfe: For whosoever heareth Christ's ministers heareth himself; and whosoever rejecteth and despiseth their ministerie and exhortation, rejecteth and despiseth Christ Jesus.

10. Other ceremonie than the public approbation of the people, and declaration of the chiefe minister, that the person there presented is appointed to serve the *church, we cannot approve; for albeit the Apostles used imposition of hands, yet seeing the miracle is ceased, the using of the ceremonie we judge not necessarie.+

11. The minister elected or presented, examined, and,

That church.

+ See the Second Book of Discipline, chap. iii. sect. Ga

as sayd is, publickly admitted, may neither leave the flocke at his pleasure, to which he hath promised his fidelitie and labours; neither yet may the flocke reject or change him at their appetite, unlesse they be able to convict him of such crimes as deserve deposition, whereof we shall after speak. We mean not but that the whole church, or the most part thereof, for just considerations, may transferre a minister from one church to another; neither yet mean we, that men who now serve as it were of benevolence, may not be appointed and elected to serve in other places; but once being solemnly elected and admitted, we cannot approve that they should change at their own pleasure.

12. We are not ignorant that the raritie of godly and learned men, will seem to some a just reason why that so strait and sharpe examination should not be taken universally; for so it would appear, that the most part of the kirks shall have no minister at all: But let these men understand, that the lack of able men shall not excuse us before God, if by our consent unable men be placed over the flock of Christ Jesus; as also that amongst the Gentiles godly and learned men were as rare, as they be now amongst us, when the Apostle gave the same rule to trie and examine ministers, which we now follow: And lastly, let them understand that it is alike to have no minister at all, and to have an idoll in the place of a true minister, yea, and in some case it is worse; for those that be utterly destitute of ministers will be diligent to search for them, but those that have a vain shadow, do commonly without further care content themselves with the saine, and so remain they continually deceived, thinking that they have a minister when in verie deed they have none; for we cannot judge him a dispensator of God's mysteries, that in no wise can breake the bread of life to the fainting and hungrie soules; neither judge we that the sacraments can be rightlie ministred by him, in whose mouth God hath put no sermon of exhortation.

13. The chiefest remedie left to your honours and to us, in all this raritie of true ministers, is fervent praier to God, that it will please his mercie to thrust forth

faithfull workmen into this his harvest. And next, that your honours, with consent of the church, are bound by your authoritie to compel such men as have gifts and graces able to edifie the church of God, that they bestow them where greatest necessitie shall be known; for no man may be permitted to live idle, or as themselves list, but must be appointed to travell where your wisdoms and the church shall think expedient. We cannot prescribe unto your honours certain rules how that ye shall distribute the ministers and learned men, whom God hath already sent unto you; but hereof we are assured, that it greatlie hindereth the progresse of Christ's gospell within this poore realm, that some altogether abstract their labours from the church, and others remain altogether in one place, the most part of them being idle. And therefore of your honors we require in God's name, that by your authoritie which ye have of God, ye compel all men to whom God hath given any talent to persuade, by wholesome doctrine, to bestow the same, if they be called by the church to the advancement of Christ's glorie, and the comfort of his troubled flock; and that ye, with the consent of the church, assign unto the chiefest workmen, not onelie townes to remaine in, but also provinces, that by their faithfull labours churches may be erected, and order established where none is now. And if on this manner ye shall use your power and authoritie, chieflie seeking God's glorie, and the comfort of your brethren, we doubt not but God shall blesse you, and your enterprises.

IV. For Readers.

14. To the churches where no ministers can be had presentlie, must be appointed the most apt men that distinctlie can read the common Praiers* and the Scriptures, to exercise both themselves and the church, till they grow to greater perfection; and in process of time he that is but a reader may attain to a farther degree, and by consent of the church and discreet ministers, may be permit

• That is, the Prayers that were printed with the Book of Common Order and Psalm Book.

ted to minister the sacraments; but not before that he be able somewhat to perswade by wholesome doctrine, beside his reading, and be admitted to the ministerie, as before is said. Some we know that of long time have professed Christ Jesus, whose honest conversation deserveth praise of all godly men, and whose knowledge also might greatly helpe the simple [and ignorant people,] and yet they onely content themselves with reading; these must be animated, and by gentle admonition encouraged, by some exhortation to comfort their brethren, and so they may be admitted to administration of the sacraments; but such readers as neither have had exercise nor continuance in Christ's true religion, must abstain from ministration of the sacraments, till they give declaration and witnessing of their honestie and further knowledge, that none be admitted to preach but they that are qualified therefore, but rather be retained readers; and such as are preachers already, not found qualified therefore by the superintendent, [are] to be placed readers.

CHAP. V.

The Fift Head, concerning the Provision for the Ministers, and for the Distribution of the Rents and Possessions justly appertaining to the Church.

1. Seeing that of our Maister Christ Jesus, and his Apostle Paul, we have, that the workman is worthy of his reward, and that the mouth of the labouring oxe ought not to be musseled; of necessitie it is, that honest provision be made for the ministers, which we require to be such, that they have neither occasion of sollicitude, neither yet of insolencie and wantonnesse. And this provision must be made not onely for their owne sustentation, during their lives, but also for their wives and children after them. For we judge it a thing most contrarious to reason, godlinesse, and equitie, that the widow and the children of him who in his life did faithfully serve in the kirk of God, and for that cause did not carefully make provision for his family; should after his death be left com